It became the official language of the Jews in Palestine in Give us feedback. Read Next View. Luxurious Studios-Beit jala. Lavender Boutique Hotel. Room away from Home. Friends Hostel. Area B. St Andrews Guesthouse Ramallah. Grand Suites Bethlehem. Hebron Hope Center. Casablanca Hotel Ramallah. Show More. Not only did they attempt to purify the language and to promote correct usage, but they also increased its powers of expression, and showed little aversion to calquing modern terms from German and other Western languages.
Although certain figures regarded Rabbinic Hebrew as a legitimate component of the new language, the majority settled on a pure form of Biblical Hebrew for poetry and on an Andalusian style of prose, similar to that used by the Ibn Tibbons [a family of Jewish translators who flourished in the 12th and 13th centuries]. Poets like A. Lebensohn and J. Gordon, writers like M. Mendelssohn, N. Wessely, I. Satanow, and J.
Zamoscz who wrote the first modern play, in , novelists like, A. Mapu who, in , composed the first work to use this new style , and even translators of Yiddish like S. Abramowitsch Mendele Mokher Seforim , at the close of the 19th century, all helped in important ways to lay the foundations of Modern Hebrew. Also, they frequently had recourse to turgid paraphrase in a desperate attempt not to stray from the limited vocabulary of the Bible for expressing contemporary referents, thus endowing many biblical expressions with new content.
Jewish culture underwent a marked change at the end of the 19th century, with the abandonment of the ideal of assimilation and its replacement by the nationalist and Zionist program of the Hibbat Zion. Mendele, who wrote in both Yiddish and Hebrew, accepted into his language the most varied elements not only from Biblical Hebrew but also from all the later stages of the language, as well as from Yiddish.
Alkalai, A. Schlesinger, Y. Creating a dictionary. Manekji also supported Rezaqoli Khan Hedayat , the Persian literary historian, administrator, and poet, in writing a Persian-language dictionary for writers and speakers of ancient Persian. Promoting literary associations. The first literary anjomans associations in Iran were intended to provide circles for the recitation and discussion of Persian poetry, the composition and editing of poetry and prose, and the publication of journals.
In the case of Manekji, the objective was to remove Arabic elements from the Persian language and to proliferate ancient Persian literature. In contrast, Ben Yehuda wished to create a vernacular version of Hebrew that would pave the way for Jewish nationalism, which required creating new words and importing new concepts into the language.
Ben Yehuda not only had to persuade people to speak Hebrew for nonreligious purposes but also had to convince Jews to use words that had never existed before. For Manekji, although Persian was already a spoken language, struggling with the many deep-rooted Arabic elements in the language was a huge obstacle. Manekji could not speak Persian himself and only dealt with Persian through texts. The revival objectives of Persian literary associations anjomans were broad, highlighting the writing of pre-Islamic Persian rather than the speaking of it.
However, because of the lack of people with knowledge of the language, Manekji could not train his students in speaking or writing it. In contrast, Ben Yehuda was able to convince school administrators in Jerusalem to teach in modern Hebrew, and he trained two other teachers to continue the work in his absence, continuing to spread the culture of speaking modern Hebrew.
Teaching in modern Hebrew increased the number of speakers and, more significantly, let the language enter homes and streets of Palestine. As these children grew up, they started to become fluent in Hebrew and shape their own Hebrew-speaking families. Ben Yehuda, unlike his conservative contemporaries, also realized that language can only thrive with dynamic usage. Adding words from a variety of non-Biblical sources — despite opposition from the rabbis and other members of the community in Jerusalem — was a crucial linguistic strategy that Ben Yehuda employed successfully, while Manekji insisted inflexibly on the purification of contemporary Arabi-Persian.
Nineteenth-century Iran was strongly intertwined with Islam, so avoiding Arabic terms either in writing or speaking would have sounded very awkward. In other words, as a function of neo-Zoroastrianism, the revival of ancient Persian in 19th century Iran may have been overly ambitious.
When the second Aliyah of Jewish migrants arrived in Palestine in the early 20th century, in contrast, the group was well-educated and financially stable. Parents sent their children to Hebrew classes — some taught by Ben Yehuda himself — at school. After she immigrated to the United States in , she focused her post-secondary education on religious studies, in an effort to contribute to raising awareness of the possibilities for multicultural coexistence.
Most interesting read. I am a Hebrew teacher in Johannesburg South Africa born in israel. Can you please send me more information about your courses in Jewish and Hebrew studies.
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